BL 
J470 

A7 


:-NRLF 


SB    107 


ELECTIONS 


- 


tWIVHRSITT 


SELECTIONS  FROM 
BUDDHA 


BY 

MAX    MULLER 


NEW    YORK. 

THEOSOPHICAL  PUBLISHING  Co. 

244  LENOX  AVENUE. 


Wrfftl 


I 


SELECTIONS  FROM  BUDDHA 


PREFACE. 


The  following  extracts  are  taken  from 
one  of  the  books  of  the  East,  known  as 
the  "Life  of  Buddha,"  by  Asvaghosha  Bod- 
hisattva,  translated  from  the  Sanskrit  into 
Chinese,  by  Dharmaraksha,  A.  D.  420, 
and  from  Chinese  into  English  by  Samuel 
Beal,  edited  by  the  oriental  scholar,  F. 
Max  Miiller.  There  is  no  direct  transla- 
tion of  this  work  into  English  from  the 
original  Sanskrit,  therefore,  in  digging  for 
gems  must  we  bear  in  mind  our  limitations. 

C.  B.  R 


SELECTIONS  FROM  BUDDHA. 


*  Oh  worldly  men !  how  fatally  deluded ! 
beholding  everywhere  the   body  brought 
to  dust,  yet  everywhere  the  more  careless- 
ly living;  the  heart  is  neither  lifeless  wood 
nor  stone,  and  yet  it  thinks  not  "all  is 
vanishing  "!  ' 

*  It  is  not  that  I  am  careless  about  beauty, 
or  am  ignorant  of  (the  power)  of  human 
joys,  but  only  that  I  see  on  all  the  impress 
of  change ;  therefore  my  heart  is  sad  and 
heavy.' 

*  Shaping  one's  conduct  after  one's  lik- 
ings, liking  this  or  that,  and   seeing    no 
harm  in  it,  what  method  of  experience  is 
this! 


6  SELECTIONS   FROM   BUDDHA. 

4  A  hollow  compliance,  and  a  protesting 
heart,  such  method  is  not  for  me  to 
follow : 

4 1  now  will  seek  a  noble  law,  unlike  the 
worldly  methods  known  to  men,  I  will 
oppose  disease  and  age  and  death,  and 
strive  against  the  mischief  wrought  by 
these  on  men.  * 


*  To  solve  a  doubt  is  only  reasonable, 
who  could  forbid  a  man  to  seek  its  explan- 
ation.' 


*  My  mind  is  now  athirst  and  longing 
for  the  draught  of  the  fountain  of  sweet 
dew,  saddle  then  my  horse,  and   quickly 
bring  it  here.     I  wish  to  reach  the  death- 
less city : ' 

*  My  heart  is  fixed  beyond  all  change, 
resolved  I  am  and  bound  by  sacred  oath: 
*  The  gates  which  were  before  fast-barred 
and  locked,   now  stand  free   and   open  1 


SELECTIONS    FROM    BtJDDHA.  7 

these  evidences  of  something  supernatural 
point  to  a  climax  of  my  life. 

*  Now  I  desire  to  fight  against  and  over- 
come the  opposing  force  of  men,  the  men 
who  associate  in  search  of  pleasure,   the 
men   who    engage   in    the    search    after 
wealth,  the  crowds  who  follow  and  flatter 
such  persons, 

*  In  opposing  sorrow,  friendly   help  is 
difficult  (to  find),  in  seeking  religious  truth 
there  must  be  rare  enlightenment,  let  us 
then  be  knit  together  thus  as  friends;  then 
at  last,  there  will  be  rest  from  sorrow. 

'  But  now  I  wish  to  go  abroad  to  give 
deliverance  from  pain  ;  now  then,  for  your 
own  sake  it  is,  and  for  the  sake  of  all  your 
kind. 

*  That  you  should  exert  your  strength, 
without  lagging  or  weariness.' 


*  O  Kandaka !  *  take  this  gem  and  going 
back  to  where  my  father  is,  take  the  jewel 

*  Kandaka  was  the  charioteer  of  Buddha. 


8  SELECTIONS   FROM   BUDDHA; 

and  lay  it  reverently  before  him,  to  signify 
my  heart's  relation  to  him. 

*  And  then,  for  me,  request  the  king  to 
stifle  every  fickle  feeling  of  affection,  and 
say  that  I,  to  escape  from  birth  and  age 
and  death,  have  entered  on  the  wild  (forest) 
of  painful  discipline. 

*  Not  that  I  may  get  a  heavenly  birth* 
much  less  because  I  have  no  tenderness  of 
heart,  or  that  I  cherish  any  cause  of  bitter- 
ness,  but   only   that    I   may   escape   this 
weight  of  sorrow ; 

4  The  accumulated  long-night  weight  of 
covetous  desire,  I  now  desire  to  ease  the 
load  (cause  a  break),  so  that  it  may  be  over- 
thrown for  ever,  therefore  I  seek  the  way 
of  ultimate  escape ; 

*  If  I  should  obtain  emancipation,  then 
shall  I  never  need  to  put  away  my  kindred* 
to  leave  my  home,  to  sever  ties  of  love- 
"  O !  grieve  not  for  your  son."     The  five 
desires  of  sense  beget  the  sorrow;  those 
held  by  lust  themselves  induce  the  sorrow; 
my  very  ancestors,  victorious  kings  have 


SELECTIONS    FROM    BUDDHA.  9 

handed  down  to  me  their  kingly  wealth ;  I, 
thinking  only  on  religion,  put  it  all  away; 
the  royal  mothers  at  the  end  of  life  their 
cherished  treasures  leave  for  their  sons. 

*  Those  sons  who  covet  much  such 
worldly  profit:  but  I  rejoice  to  have 
acquired  religious  wealth:  if  you  say  that 
I  am  young  and  tender,  and  that  the  time 
for  seeking  wisdom  is  not  come,  'You 
ought  to  know  that  to  seek  true  religion, 
there  never  is  a  time  not  fit ;  impermanence 
and  fickleness,  the  hate  of  death,  these 
ever  follow  us,  And  therefore  I  (embrace) 
the  present  day,  convinced  that  now  is  time 
to  seek  religion.' 


But  by  earnestness  and  diligence,  then 
we  conquer. 

Walking  in  the  path  of  true  wisdom, 
letting  go  both  extremes,*  we  then  reach 
ultimate  perfection. 

*  The  two  extremes  are  worldly  life  and  ascetic  life. 


IO  SELECTIONS   FROM   BUDDHA. 

Strength  results  alone  from  the  mind's 
intention.  '  If  you  remove  (from  conduct) 
the  purpose  of  the  mind,  the  bodily  act 
is  but  as  rotten  wood;  wherefore,  regulate 
the  mind,  and  then  the  body  will  spontan- 
eously go  right. 

'  What  is  reverenced,  should  be  known 
and  seen. 

*  Reverence  indeed  is  due  to  righteous 
conduct,  but  let  it  not  redound  to  the 
place  (or,  mode  of  life.)' 


'My  heart  indeed  is  moved  with  affec- 
tion towards  you,  for  pleasant  conversation 
is  agreeable  to  all,  those  who  listen  are 
affected  thereby.' 

'I  know  indeed  that  my  royal  father 
is  possessed  of  a  loving  and  deeply  consid- 
erate mind,  but  my  fear  of  birth,  old  age, 
disease  and  death  has  lead  me  to  disobey 
and  disregard  his  extreme  kindness. 

'Whoever  neglects  right   consideration 


SELECTIONS    FROM    BUDDHA.  11 

about  his  present  life,  and  because  he 
hopes  to  escape  in  the  end,  therefore 
disregards  all  precautions  (in  the  present,) 
on  this  man  comes  the  inevitable  doom 
of  death. 

'  It  is  the  knowledge  of  this,  therefore, 
that  weighs  with  me,  and  after  long  delay 
has  constrained  me  to  a  hermit's  life;  hear- 
ing of  my  father  the  king,  and  his  grief, 
my  heart  is  affected  with  increased  love. 

*  But  yet,   all   is   like   the   fancy  of   a 
dream,  quickly  reverting  to  nothingness. 
Know  then,  without  fear  of  contradiction, 
that  the  nature  of  existing  things  is  not 
uniform. 

*  The  cause  of  sorrow  is  not  necessarily 
the  relationship  of  child  with  parent,  but 
that  which  produces  the  pain   of   separa- 
tion, results  from  the  influence  of  delusion ; 

'  As  men  going  along  a  road  suddenly 
meet  midway  with  others  and  then  a 
moment  more  are  separated,  each  one 
going  his  own  way, 

*  So  by  the  force  of  concomitance  rela- 


12  SELECTIONS   FROM   BUDDHA. 

tionships  are  framed  and  then,  according 
to  each  one's  destiny,  there  is  separation ; 
he  who  thoroughly  investigates  this  false 
connection  of  relationship  ought  not  to 
cherish  in  himself  grief ; 

*  In  this  world  there  is  rupture  of.  family 
love,  in  another  life  (world)  it  is  sought  for 
again,  brought    together  for   a   moment, 
again  rudely  divided,  everywhere  the  fetters 
of  kindred  are  formed  ! 

•  Ever   being   bound,   and    ever    being 
loosened !  who  can  sufficiently  lament  such 
constant  separations ;  born  into  the  world, 
and  then  gradually  changing,   constantly 
separated  by  death  and  then  born  again. 

'All  things  which  exist  in  time  must 
perish,  the  forests  and  mountains  all 
things  thus  exist;  in  time  are  born  all 
sensuous  things  (things  possessing  the  five 
desires),  so  is  it  both  with  worldly  sub- 
stance and  with  time. 

'  Because,  then,  death  pervades  all  time, 
get  rid  of  death,  and  time  will  disappear. 
You  desire  to  make  me  king,  and  it  is 
difficult  to  resist  the  offices  of  love ; 


SELECTIONS   FROM    BUDDHA.  13 

*  But  as  a  disease  (is  difficult  to  bear) 
without  medicine,  so  neither  can  I  bear 
(this  weight  of  dignity) ;  in  every  condition, 
high  or  low,  we  find  folly  and  ignorance, 
(and  men)  carelessly  following  the  dictates 
of  lustful  passion ; 

'  At  last,  we  come  to  live  in  constant 
fear;  thinking  anxiously  of  the  outward 
form,  the  spirit  droops ;  following  the  ways 
of  men,  the  mind  resists  the  right;  but, 
the  conduct  of  the  wise  is  not  so. 

*  The    sumptuously     ornamented     and 
splendid  palace  (I  look  upon)  as  filled  with 
fire ;  the  hundred  dainty  dishes  (tastes)  of 
the    divine    kitchen,    as     mingled     with 
destructive  poisons ; 

*  The  lily  growing  on  the  tranquil  lake 
in  its   midst   harbors   countless   noisome 
insects ;  and  so  the  towering  abode  of  the 
rich  is  the  house  of  calamity ;  the  wise  will 
not  dwell  therein. 

*  In  former  times  illustrious  kings,  seeing 
the  many  crimes  of  their  home  and  country, 
affecting  as  with  poison  the  dwellers  there- 


14  SELECTIONS    FROM    BUDDHA. 

in,  in  sorrowful  disgust  sought  comfort  in 
seclusion ; 

'  We  know,  therefore,  that  the  troubles 
of  a  royal  estate  are  not  to  be  compared 
with  the  repose  of  a  religious  life ;  far 
better  dwell  in  the  wild  mountains,  and 
eat  the  herbs  like  the  beasts  of  the  field ; 

'  Therefore  I  dare  not  dwell  in  the  wide 
palace,  for  the  black  snake  has  its  dwelling 
there.  I  reject  the  kingly  estate  and  the 
five  desires  (desires  of  the  senses),  to 
escape  such  sorrows  I  wander  thro'  the 
mountain  wilds. 

'  This,  then,  would  be  the  consequence 
of  compliance,  that  I  (who)  delighting  in 
religion,  am  gradually  getting  wisdom, 
should  now  quit  these  quiet  woods,  and 
returning  home,  partake  of  sensual  pleas- 
ures, 

'And  thus  by  night  and  day  increase 
my  store  of  misery.  Surely  this  is  not 
what  should  be  done !  that  the  great  lead- 
er of  an  illustrious  tribe,  having  left  his 
home  from  love  of  religion. 


SELECTIONS    FROM    BUDDHA.  15 

'And  for  ever  turned  his  back  upon 
tribal  honour,  desiring  to  confirm  his  pur- 
pose as  a  leader,  —  that  he,  —  discarding 
outward  form,  clad  in  religious  garb,  loving 
religious  meditation,  wandering  thro'  the 
wilds,  — 

*  Should  now  reject  his  hermit  vestment, 
tread  down   his   sense   of   proper  shame 
(and  give  up  his  aim).    This,  tho'  I  gained 
heaven's   kingly   state,   cannot   be   done! 
how  much  less  to  gain  an  earthly,  though 
distinguished,  home ! 

*  For  having  spued  forth  lust,  passion, 
and  ignorance,  shall  I  return  to  feed  upon 
it?     Such    misery,   how    could     I    bear? 

'  Like  a  man  whose  house  has  caught 
fire,  by  some  expedient  finds  a  way  to 
escape,  will  such  a  man  forthwith  go  back 
and  enter  it  again  ?  such  conduct  would 
disgrace  a  man ! 

'So  I,  beholding  the  evils,  birth,  old 
age,  and  death,  to  escape  the  misery,  have 
become  a  hermit;  shall  I  then  go  back 
and  enter  in,  and  like  a  fool  dwell  in  their 
company  ? 


1 6  SELECTIONS    FROM    BUDDHA. 

4  He  who  enjoys  a  royal  estate  and  yet 
seeks  rescue,  cannot  dwell  thus,  this 
is  no  place  for  him;  escape  (rescue*)  is 
born  from  quietness  and  rest;  to  be  a 
king  is  to  add  distress  and  poison ; 

'To  seek  for  rest  and  yet  aspire  to 
royal  condition  is  but  a  contradiction, 
royalty  and  rescue,  motion  and  rest, 
like  fire  and  water,  having  two  principles, 
cannot  be  united. 

4  So  one  resolved  to  seek  escape  cannot 
abide  possessed  of  kingly  dignity !  and  if 
you  say  a  man  may  be  a  king,  and  at  the 
same  time  prepare  deliverance  for  himself, 

4  There  is  no  certainty  in  this!  to  seek 
certain  escape  is  not  to  risk  it  thus ;  it  is 
thro'  this  uncertain  frame  of  mind  that 
once  a  man  gone  forth  is  led  to  go  back 
home  again, 

4  But  I,  my  mind  is  not  uncertain ;  sever- 
ing the  baited  hook  of  relationship,  with 
straightforward  purpose,  I  have  left  my 

*  Rescue  here  means  rescue,  from,  sor^o^  qj  deliverance 
in  the  sense  of  salvation. 


SELECTIONS    FROM    BUDDHA.  IJ 

home.     Then  tell  me,  why  should  I  return 
again  ? ' 

*  The  question  of  being  and  not  being  is 
an  idle  one,  only  adding  to  the  uncertainty 
of  an  unstable  mind,  and  to  talk  of  such 
matters  I  have  no  strong  (fixed)  inclination ; 

1  Purity  of  life,  wisdom,  the  practice  of 
asceticism,  these  are  matters  to  which  I 
earnestly  apply  myself.  The  world  is  full 
of  empty  studies  (discoveries)  which  our 
teachers  in  their  office  skilfully  involve ; 

*  But  they  are  without  any  true  principle, 
and  I  will  none  of  them !    The  enlightened 
man  distinguishes  truth  from  falsehood; 
but  how  can  truth*  (faith)  be  born  from 
such  as  those  ? 

'  For  they  are  like  the  man  born  blind, 
leading  the  blind  man  as  a  guide  ;  as  in  the 
night,  as  in  thick  darkness  (both  wander 
on),  what  recovery  is  there  for  them  ? 

'  Regarding  the  question  of  the  pure 
and  impure,  the  world  involved  in  self- 

*Tl?is  word  truth  may  also  mean  faith,  according  to  the 
Chinese  translation. 


1 8  SELECTIONS    FROM    BUDDHA. 

engendered  doubt  cannot  perceive  the 
truth ;  better  to  walk  along  the  way  of 
purity, 

*  Or  rather  follow  the  pure  law  of  self- 
denial,   hate    the    practice    of    impurity, 
reflect   on   what   was    said    of    old,    not 
obstinate  in  one  belief  or  one  tradition, 

*  With  sincere  (empty)  mind,  accepting 
all  true  words,  and  ever  banishing  sinful 
sorrow  (i.   e.    sin,    the    cause    of    grief.) 
Words  which  exceed  sincerity  (simplicity 
of  purpose)  are  vainly  (falsely)  spoken ;  the 
wise  man  uses  not  such  words. 


1  Now,  for  your  sakes,  permit  me  briefly, 
to  recount  this  one  true  principle  (i.e., 
purpose)  (of  action) : 

* "  The  sun,  the  moon  may  fall  to  earth, 
Sumeru  and  all  the  snowy  mountains  over- 
turn, but  I  will  never  change  my  purpose ; 
rather  than  enter  a  forbidden  place, 

1  Let  me  be  cast  into  the  fierce  fire ;  not 


SELECTIONS    FROM    BUDDHA.  19 

to  accomplish  rightly  (what  I  have  entered 
on),  and  to  return  once  more  to  my  own 
land,  there  to  enter  the  fire  of  the  five 
desires, 

*  Let    it   befall   me   as    my    own   oath 
records ! ' 


'  In  all  the  world,  in  its  different  sections, 
there  is  no  chartered  place  for  solid  virtue 
(right  principles), 

*  For  if  virtue  flags  and  folly  rules,  what 
reverence  can  there  be,  or  honour  paid,  to 
a  high  name  or  boast  of  prowess,  inherited 
from  former  generations ! 

1  And  so  there  may  be  in  the  midst  of 
great  distress,  large  goodness,  these  are 
not  mutually  opposed.  This  then  is  so 
with  the  world  in  the  connection  of  true 
worth  and  friendship. 

*  A  true  friend  who  makes  good  (free) 
use  of  wealth  —  is  rightly  called  a  fast  and 
firm  treasure,  but  he  who  guards  and  stints 
the  profit  he  has  made,  his  wealth  will  soon 
be  spent  and  lost, 


2O  SELECTIONS    FROM    BUDDHA. 

1  The  wealth  of  a  country  is  no  constant 
treasure,  but  that  which  is  given  in  charity 
is  rich  in  returns,  therefore  charity  is  a 
true  friend,  altho'  it  scatters,  yet  it  brings 
no  repentance ; 

1  You  indeed  are  known  as  liberal  and 
kind.  I  make  no  reply  in  opposition  to 
you  but  simply  as  we  meet,  so  with  agree- 
able purpose  we  talk.* 


'  These  five  desires,  the  inconstant 
thieves  —  stealing  from  men  their  choicest 
treasures,  making  them  unreal,  false,  and 
fickle  —  are  like  the  man  called  up  as  an 
apparition ; 

'  For  a  time  the  beholders  are  affected 
(by  it),  but  it  has  no  lasting  hold  upon  the 
mind ;  so  these  five  desires  are  the  great 
obstacles,  for  ever  disarranging  the  way  of 
peace ; 

*  If  the  joys   of  heaven  are  not  worth 

f  From  Buddha's  Reply  to  Bimbas|ra  Raga, 


SELECTIONS    FROM    BUDDHA.  21 

having,  how  much  less  the  desires  common 
to  men,  begetting  the  thirst  of  wild  love, 
and  then  lost  in  the  enjoyment, 

'  As  the  fierce  wind  fans  the  fire,  till  the 
fuel  be  spent  and  the  fire  expires ;  of  all 
unrighteous  things  in  the  world,  there  is 
nothing  worse  than  the  domain  of  the  five 
desires ; 

'  For  all  men  maddened  by  the  power  of 
lust,  giving  themselves  to  pleasure,  are 
dead  to  reason. 

The  wise  man  fears  these  desires,  he 
fears  to  fall  into  the  way  of  unrighteous- 
ness; 


4  Know  then,  that  the  province  (indul- 
gence) of  the  five  desires  is  avowedly  an 
enemy  of  the  religious  man. 

'  Covetousness  and  anger  are  as  the 
serpent's  poison. 

*  Like  covering  over  with  a  false  surface 
a  hole  full  of  fire,  slipping  thro'  which,  the 
body  is  burnt,  so  is  the  fire  of  covetous 


22  SELECTIONS    FROM    BUDDHA. 

desire.    The  wise  man  meddles  not  with 
it.  

1  By  coveting  to  appease  these  desires 
we  really  increase  them,  there  is  no 
character  of  permanency  therefore  about 
them. 

1  Sorrow  and  joy  cannot  agree  together, 
as  a  person  slave-governed  loses  his  re- 
nown.' 

'  But  religion  cau  ses  all  things  to  be  of 
service,  as  a  king  reigning  in  his  sovereign- 
ty ;  so  religion  controls  sorrow,  as  one  fits 
on  a  burthen  according  to  power  of  endun 
ance. 

*  Now  then  I  pray  you  pity  me  not.' 
'  Pity,  rather,  those  who  rule  as  kings ! 
Their  souls  ever  vacant  and  athirst,  in  the 
present  world  no  repose,  hereafter  receiv- 
ing oain  as  their  meed.' 


*  Having    obtained    this   first   dhyana* 

*  Ecstatic  condition. 


SELECTIONS  FROM  BUDDHA.          23 

then  with  the  illumination  thus  obtained, 
by  inward  meditation  is  born  reliance  on 
thought  alone,  and  the  entanglements  of 
folly  are  put  away  ! ' 

'  Endowed  with  inward  rest  and  peace, 
the  idea  of  "  I  "  departs,  and  the  object  of 
"  I  " :  clearly  discriminating  the  non-exist- 
ence of  matter  (bhava),  this  is  the  condi- 
tion of  immaterial  life. 

*  As  the  muTzga  (grass)  when  freed  from 
its  horny  case,  or  as  the  wild  bird  which 
escapes  from  its  prison  trap,  so,  getting 
away  from  all  material  limitations,  we  thus 
find  perfect  release. 

*  Endued  with  wisdom !  let  it  be  known 
this  is  real  and  true  deliverance.1 


*  Now  then,  keep  your  recollection 
straight !  let  wisdom  keep  your  mind  in 
subjection ! ' 


'  But  yet  the  power  of  lust  is  great  with 


24  SELECTIONS    FROM    BUDDHA. 

men,  and  is  to  be  feared  withal ;  take  then 
x"  the  bow  of  earnest  perseverance,  and  the 
sharp  arrow  points  of  wisdom. 

'  Cover  your  head  with  the  helmet  of 
right-thought,  and  fight  with  fixed  resolve 
against  the  five  desires.  Better  far  with 
red-hot  iron  pins  bore  out  both  your  eyes, 

"Than  encourage  in  yourselves  lustful 
thoughts  ? ' 

1  Fear  then  the  sorrow  of  that  "  evil 
way"!  and  harbour  not  the  deceits  of 
women. 

4  The  senses  not  confined  within  due 
limits,  and  the  objects  of  sense  not  limited 
as  they  ought  to  be,  lustful  and  covetous 
thoughts  grow  up  between  the  two, 
because  the  senses  and  their  objects  are 
unequally  yoked. 

4  Just  as  when  two  ploughing  oxen  are 
yoked  together  to  one  halter  and  cross- 
bar, but  not  together  pulling  as  they  go, 
so  is  it  when  the  senses  and  their  objects 
are  unequally  matched. 


SELECTIONS   FROM    BUDDHA.  25 

*  Therefore,  I  say,  restrain  the  heart, 
give  it  no  unbridled  license.' 

Thus  Buddha,  for  the  Bhikshus'  sake 
explained  the  law  in  various  ways. 


*  Your  heart  (O  lady ! )  (to  Lady  Amra) 
seems  composed  and  quieted,  your  form 
without    external    ornaments ;    young    in 
years  and  rich,  you  seem  well-talented  as 
you  are  beautiful. 

*  That  one,  so  gifted,  should  by  faith  be 
able  to  receive  the  law  of  righteousness  is, 
indeed,  a  rare  thing  in  the  world !     The 
wisdom  of  a  master,*  derived  from  former 
births,  enables  him  to  accept  the  law  with 
joy,  this  is  not  rare ; 

'  But  that  a  woman,  weak  of  will,  scant 
in  wisdom,  deeply  immersed  in  love,  should 
yet  be  able  to  delight  in  piety,  this,  indeed, 
is  very  rare. 

'  A  man  born  in  the  world,  by  proper 
thought  comes  to  delight  in  goodness,  he 
recognises  the  impermanence  of  wealth 

*  That  is,  of  a  man. 


26  SELECTIONS    FROM    BUDDHA. 

and  beauty  and  looks  upon  religion  as  his 
best  ornament. 

*  He   feels   that  this  alone  can  remedy 
the   ills   of   life   and   change   the  fate  of 
young  and  old,  the  evil  destiny  that  cramps 
another's   life   cannot   affect   him,    living 
righteously ; 

*  Always   removing   that   which  excites 
desire,  he  is  strong  in  the  absence  of  desire ; 
seeking  to  find,  not  what  vain  thoughts 
suggest,  but  that  to  which  religion  points 
him. 

*  Relying  on  external  help,  he  has  sorrow ; 
self-reliant,  there  is  strength  and  joy.1 


*  Great  and  illustrious  personages*  famed 
as  a  tribe  for  grace  and  comeliness ! 

*  Put  aside,    I    pray,    the   world's   high 
thoughts,  and  now  accept  the  abounding 
lustre  of  religious  teaching.     Wealth  and 
beauty,  scented  flowers  and  ornaments  are 

*  The  great  men  among  the  Likkhavis  residents  of  Vairali 
probably  of  Scythic  origin. 


SELECTIONS    FROM    BUDDHA.  2J 

not  to  be  compared  for  grace  with  moral 
rectitude ! 

*  Your  land  productive  and  in  peaceful 
quiet  —  this   is   your   great   renown ;   but 
true  gracefulness  of   body   and   a  happy 
people  depend  upon    the  heart  well-gov- 
erned. 

1  Add  but  to  this  a  reverent  (joyful)  feel- 
ing for  religion,  then  (a  people's)  fame  is  at 
its  height !  a  fertile  land  and  all  the  dwellers 
in  it,  as  a  united  body,  virtuous ! 

*  To-day  then  learn  this  virtue,  cherish 
with  carefulness  the  people,  lead  them  as 
a  body  in  the  right  way  of  rectitude,  even 
as  the   ox-king  leads  the  way  across  the 
river-ford. 

'  If  a  man  with  earnest  recollection  pon- 
der on  things  of  this  world  and  the  next, 
he  will  consider  how  by  right  behaviour 
(right  morals)  he  prepares,  as  the  result  of 
merit,  rest  in  either  world. 

'  For  all  in  this  world  will  exceedingly 
revere  him,  his  fame  will  spread  abroad 
thro'  every  part,  the  virtuous  will  rejoice 


28  SELECTIONS    FROM    BUDDHA. 

to  call  him  friend,  and  the  out-flowings  of 
his  goodness  will  know  no  bounds  for 
ever. 

4  The  precious  gems  found  in  the  desert 
wilds  are  all  from  earth  engendered  ;  moral 
conduct,  likewise,  as  the  earth,  is  the  great 
source  of  all  that  is  good. 

'  By  this,  without  the  use  of  wings,  we  fly 
through  space,  we  cross  the  river,  needing 
not  a  handy  boat ;  but  without  this  a  man 
will  find  it  hard  indeed  to  cross  (the  stream 
of)  sorrow  (or,  stay  the  rush  of  sorrow). 

'  As  when  a  tree  with  lovely  flowers  and 
fruit,  pierced  by  some  sharp  instrument,  is 
hard  to  climb,  so  is  it  with  the  much- 
renowned  for  strength  and  beauty,  who 
break  thro'  the  laws  of  moral  rectitude ! 


'  He  who  breaks  the  laws  of  right  be- 
haviour invites  detraction,  and  is  one  no 
virtuous  man  can  love, 

'  His  heart  is  ever  filled  (ever  cherishes) 
with  boding  fear,  his  evil  name  pursues 


SELECTIONS    FROM    BUDDHA.  2Q 

him  as  a  shadow.  Having  neither  profit 
nor  advantage  in  this  world,  how  can  he 
in  the  next  world  reap  content  ?  (rest), 

*  Therefore    the    wise    man    ought    to 
practise  pure  behaviour  (morals,)  passing 
thro'  the  wilderness  of  birth    and   death, 
pure  conduct  is  to  him  a  virtuous  guide. 

1  From  pure  behaviour  comes  self-power^ 
which  frees  a  man  from  (many)  dangers, 
pure  conduct,  like  a  ladder,  enables  us  to 
climb  to  heaven. 

4  Those  who  found  themselves  on  right 
behaviour,  cut  off  the  source  of  pain  and 
grief;  but  they  who  by  transgression 
destroy  this  mind,  may  mourn  the  loss  of 
every  virtuous  principle. 

'(To  gain  this  end)  first  banish  every 
ground  of  "  self ;  "  this  thought  of  "  self  " 
shades  every  lofty  (good)  aim,  even  as 
the  ashes  that  conceal  the  fire,  treading 
on  which  the  foot  is  burned. 

*  Pride    and    indifference    shroud    this 
heart,  too,  as  the  sun  is  obscured  by  the 
piled-up    clouds ;     supercilious    thoughts 


30  SELECTIONS    FROM    BUDDHA. 

root  out  all  modesty  of  mind,  and  sorrow 
saps  the  strongest  will. 

'(As)  age  and  disease  waste  youthful 
beauty,  (so)  pride  of  self  destroys  all 
virtue ;  the  Devas  and  Asuras,  thus  from 
jealousy  and  envy,  raised  mutual  strife. 

'  The  loss  of  virtue  and  of  merit  which 
we  mourn  proceeds  from  "  pride  of  self  " 
throughout;  and  as  I  am  a  conqueror 
(Gina)  amid  conquerors,  so  he  who  con- 
quers self,  is  one  with  me. 

'  He  who  little  cares  to  conquer  self,  is- 
but  a  foolish  master,  beauty  (or,  earthly 
things,)  family  renown  (and  such  things,) 
all  are  utterly  inconstant,  and  what  is 
changeable  can  give  no  rest  of  interval ; 


*  Covetous  desire  is  the  greatest  (source 
of)  sorrow,  appearing  as  a  friend  in  secret 
'tis  our  enemy.' 

*  He  who  can  hold  his  wild  and  angry 
heart  is   well  entitled   "illustrious   chari- 
pteer,"' 


SELECTIONS    FROM    BUDDHA.  3* 

1  But  rather,  seeing  how  the  world  is 
pressed  by  throngs  of  grief,  we  ought  to 
encourage  in  us  love  (a  loving  heart),  and 
as  the  world  (all  flesh)  produces  grief  on 
grief,  so  should  we  add  as  antidotes 
unnumbered  remedies.' 


Then  Buddha  spake  to  Pisuna:  (The 
Wicked  One ;) 

*  The  time  of  my  complete  deliverance 
is  at  hand,  but  let  three  months  elapse, 
and  I  shall  reach  Nirvana.' 


Buddha   rising  from   out    his    ecstasy, 
announced  to  all  the  world : 

*  Now   have    I   given    up   my   term    of 
years;     I    live   henceforth   by    power    of 
Samadhi  (faith:)  my  body  like  a  broken 
chariot     stands,     no     further    cause      of 
"  coming  "  or  "  going." 

*  Completely     freed     from     the     three 
worlds,  I  go   enfranchised,  as   a  chicken 
from  its  egg.' 


32  SELECTIONS    FROM    BUDDHA. 

*  *  Deep  darkness  reigned  for  want  of 
wisdom,  the  world  of  sentient  creatures 
groped  for  light,  Tathagata  (Buddha)  lit 
up  the  lamp  of  wisdom  then  suddenly 
extinguished  it  ere  he  had  brought  it  out/ 


'  If  men  but  knew  their  own  nature, 
they  would  not  dwell  (indulge)  in  sorrow ; 
everything  that  lives,  whate'er  it  be,  all 
this  is  subject  to  destruction's  law : 

*  If  things  around  us  could  be  kept  for 
aye,  and   were   not   liable   to   change   or 
separation,  then  this  would  be  salvation !  t 
where  then  can  this  be  sought  ? 

*  You  ,  and  all  that  lives,  can  seek  in  me 
this  great  deliverance !     That  which  you 
may  all  attain  I  have   already   told   you, 
(and  tell  you)  to  the  end. 

*  Why  then  should  I  preserve  this  body? 

*  The  venerable  Ananda's  wail. 

t  That  is,  there  would  be  no  need  to  seek  salvation,  for 
it  would  be  already  possessed. 


SELECTIONS    FROM    BUDDHA.  33 

The  body  of  the  excellent  law*  shall  long 
endure, 

'  I  am  resolved  ;  I  look  for  rest !  This 
is  the  one  thing  needful. 

'  So  do  I  now  instruct  all  creatures,  and 
as  a  guide,  not  seen  before,  I  lead  them ; 
prepare  yourselves  to  cast  off  conscious- 
ness,! 

'  Fix  yourselves  well  in  your  own  island4 

*  Those  who  are  thus  fixed  (mid-stream) 
with  single  aim  and  earnestness  striving 
in  the  use  of  means,  preparing  quietly  a 
quiet  place,  not  moved  by  others'  way  of 
thinking, 

'  Know  well,  such  men  are  safe  on  the 
law's  island. 

'  Fixed  in  contemplation,  lighted  by  the 

*  The  '  body  of  the  law '  represents  the  teaching  of  the 
word  of  Buddha,  which  teaching  is  supposed  to  be  accom- 
panied with  or  attended  by  a  living  power,  ever  dwelling  with 
the  congregation  of  the  faithful. 

t  Buddha  denied  the  necessity  of  personal  consciousness 
(/.  e.  of  self-consciousness  or  consciousness  of  self)  as  an  ele- 
ment of  life,  i.  e.  life  in  the  abstract. 

JThis  idea  of  an  island  (dvipa)  fixed  amid  the  running 
stream  of  life  is  found  in  Dhammapada,  verse  25. 


34  SELECTIONS   FROM   BUDDHA. 

lamp  of  wisdom,  they  have  thus  finally 
destroyed  ignorance  and  gloom.  Consider 
well  the  world's  four  bounds, 

'  And  dare  to  seek  for  true  religion  only  ; 
forget  "yourself,"  and  every  ground  of 
"  self,"  the  bones,  the  nerves,  the  skin,  the 
flesh,  the  mucus,  the  blood  that  flows  thro' 
every  little  vein : 

'  Behold  these  things  as  constantly  im- 
pure, what  joy  can  there  be  in  such  a  body  ? 
every  sensation  born  from  cause,  like  the 
bubble  floating  on  the  water. 

*  The  sorrow  coming  from  (the  con- 
sciousness of)  birth  and  death  and  incon- 
stancy, removes  all  thought  of  joy  —  the 
mind  acquainted  with  the  law  of  produc- 
tion, stability,  and  destruction,  (recognises) 
how  again  and  once  again  things  follow  or 
(succeed  one  another)  with  no  endurance. 

'  But  thinking  well  about  Nirvana  the 
thought  of  endurance  is  for  ever  dismissed, 
(we  see  how)  the  sawskaras  from  causes 
have  arisen,  and  how  these  aggregates  will 
again  dissolve,  all  of  them  impermanent. 


SELECTIONS    FROM    BUDDHA.  35 

'  The  foolish  man  conceives  the  idea  of 
"self,"  the  wise  man  sees  there  is  no 
ground  on  which  to  build  the  idea  of  "  self," 
thus  thro'  the  world  he  rightly  looks  and 
well  concludes, 

'  All  therefore,  is  but  evil  (one  perverse 
way)  —  the  aggregate  amassed  by  sorrow 
must  perish  (in  the  end) !  if  once  confirmed 
in  this  conviction,  that  man  perceives  the 
truth.  This  body,  too,  of  Buddha  now 
existing  (soon  will)  perish,  the  law  is  one 
and  constant  and  without  exception  ; ' 

Buddha  having  delivered  this  excellent 
sermon,  appeased  the  heart  of  Ananda. 

*  Ye  must  rely  upon  the  law  (religious 
truth)  this  is  your  highest,  strongest,  van- 
tage  ground.' 

'  The  foolish  masters,  practising  (the 
ways  of)  superficial  wisdom,  grasp  not  the 
meaning  of  the  truth ;  but  to  receive  the 
law  (religious  doctrine.) 

'  not  skilfully  to  handle  words  and  sen- 
tences, the  meaning  then  is  hard  to  know ; 
as  in  the  night  time  travelling  and  seeking 


36  SELECTIONS    FROM    BUDDHA. 

for  a  house,  if  all  be  dark  within,  how 
difficult  to  find. 

'  Losing  the  meaning,  then  the  law 
(dharma)  is  disregarded,  disregarding  the 
law  the  mind  becomes  confused,  therefore 
every  wise  and  prudent  master  neglects 
not  to  discover  the  true  and  faithful  mean- 
ing.'   

*  Then  Buddha  spake  his  bidding  thus 
to  Ananda :  *  Between  those  twin  Sala 
trees,  sweeping  and  watering,  make  a  clean 
space,  and  then  arrange  my  sitting-mat 
(couch.) 

'  At  midnight  coming,  I  shall  die'  (enter 
Nirvana). 

'  Tathagata,  composed  and  quiet,  spake : 
'  Grieve  not !  the  time  is  one  for  joy ;  no 
call  for  sorrow  or  for  anguish  here : 

'  That  which  for  ages  I  have  aimed  at, 
now  am  I  just  about  to  obtain ;  delivered 
now  from  the  narrow  bounds  of  sense,  I 
go  to  the  place  of  never-ending  rest  and 
peace  (purity.) 


SELECTIONS    FROM    BUDDHA.  37 

I  leave  these  things,  earth,  water,  fire 
and  air,  to  rest  secure  where  neither  birth 
nor  death  can  come.  Eternally  delivered, 
there  from  grief,  oh !  tell  me  !  why  should 
I  be  sorrowful  ? 


*  Seeking  the  way,  you  must  exert  your- 
selves and  strive  with  diligence  —  it  is  not 
enough  to  have  seen  me !     Walk,  as  I  have 
commanded  you  •  get  rid  of  all  the  tangled 
net  of  sorrow ; 

*  Walk  in  the  way  with  steadfast  aim ; 
*  tis  not  from  seeing  me  this  comes,  —  even 
as  a  sick  man  depending  on  the  healing 
power  of  medicine ; 

1  Gets  rid  of  all  his  ailments  easily  with- 
out beholding  the  physician. 

He  who  does  not  do  what  I  command 
sees  me  in  vain,  this  brings  no  profit ; 

Whilst  he  who  lives  far  off  from  where 
I  am,  and  yet  walks  righteously,  is  ever 
near  me !  A  man  may  dwell  beside  me, 
and  yet,  being  disobedient,  be  far  away 
from  me. 


38  SELECTIONS    FROM    BUDDHA. 

Keep  your  heart  carefully  —  give  not 
place  to  listlessness !  earnestly  practise 
every  good  work. '  — 

*  Permit  that  heretic  to  advance,  I  was 
born  to  save  mankind,  make  no  hindrance 
therefore  or  excuse.' 


*  Follow  right  doctrine,  and  be  kind  to 
all  that  lives ;  receive  in  moderation  what 
is  given;  receive  but  hoard  not  up;  these 
are,  in  brief,  my  spoken  precepts. 


'When  pure  rules  of  conduct  are  ob- 
served (not  broken),  then  there  is  true 
religion ;  without  these,  virtue  languishes ; 
found  yourselves  therefore  well  on  these 
my  precepts  (moral  rules ;) 

1  Grounded  thus  in  rules  of  purity,  the 
springs  of  feeling  (animal  feeling)  will  be 
well  controlled,  even  as  the  well-instructed 
cowherd  guides  well  his  cattle  (permits 
them  neither  to  loiter  nor  hurry  on.) 


SELECTIONS    FROM    BUDDHA.  39 

'  Ill-governed  feelings  (senses)  like  the 
horse,  run  wild  through  all  the  six  domains 
of  sense,  bringing  upon  us  in  the  present 
world  unhappiness,  and  in  the  next,  birth 
in  an  evil  way. 

'  So,  like  the  horse  ill-broken,  these  land 
us  in  the  ditch ;  therefore  the  wise  and 
prudent  man  will  not  allow  his  senses 
license.' 


'  Letting  the  heart  go  loose  without 
restraint,  that  man  shall  not  attain  Nir- 
vana, therefore  we  ought  to  hold  the  heart 
in  check,  and  go  apart  from  men  and  seek 
a  quiet  resting-place  (hermits'  abode.) 

'  Know  when  to  eat  and  the  right  meas- 
ure ;  and  so  with  reference  to  the  rules  of 
clothing  and  of  medicine ;  take  care  you 
do  not  by  the  food  you  take,  encourage  in 
yourselves  a  covetous  or  an  angry  mind. 

*  Eat  your  food  to  satisfy  your  hunger 
and  (drink  to  satisfy)  your  thirst,  as  we  re- 
pair an  old  or  broken  chariot,  or  like  the 


4O  SELECTIONS    FROM    BUDDHA. 

butterfly  that  sips  the  flower,  destroying 
nat  its  fragrance  or  its  texture. 


'  If  a  man  opens  his  heart  in  charity, 
think  not  about  his  capabilities  (i.  e.,  to 
overtax  him.) 

'  For  'tis  not  well  to  calculate  too  closely 
the  strength  of  the  ox,  lest  by  loading  him 
(beyond  his  strength)  you  cause  him  injury. 
At  morning,  noon,  and  night,  successively, 
store  up  good  works. 

*  During  the  first  and  after  watch  at 
night  be  not  overpowered  by  sleep,  but  in 
the  middle  watch,  with  heart  composed 
take  sleep  (and  rest)  —  be  thoughtful 
towards  the  dawn  of  day. 


1  Modest  behaviour  keeps  the  heart  com- 
posed, without  it  every  virtuous,  root  will 
die.  Who  has  this  modesty,  the  world 
applauds  (calls  him  excellent) ,  without  it 
he  is  but  as  any  beast. 


SELECTIONS    FROM    BUDDHA.  4! 

1  If  a  man  with  a  sharp  sword  should  cut 
the  (another's)  body  bit  by  bit  (limb  by 
limb),  let  not  an  angry  thought  or  of 
resentment  rise,  and  let  the  mouth  speak 
no  ill  word. 

'  Your  evil  thoughts  and  evil  words  but 
hurt  yourself  and  not  another ;  nothing  so 
full  of  victory  as  patience,  tho'  your  body 
suffer  the  pain  of  mutilation. 

'  For,  recollect  that  he  who  has  this 
patience  cannot  be  overcome,  his  strength 
being  so  firm ;  —  therefore  give  not  way  to 
anger  or  evil  words  towards  men  in  power. 

*  Anger  and  hate  destroy  the  true  law, 
and  they  destroy  dignity  and  beauty  of 
body ;  as  when  one  dies  we  lose  our  name 
for  beauty,  so  the  fire  of  anger  itself  burns 
up  the  heart. 

'  Anger  is  foe  to  all  religious  merit,  he 
who  loves  virtue  let  him  not  be  passionate; 
the  lay  man  who  is  angry  when  oppressed 
by  many  sorrows  is  not  wondered  at. 

'  But  he  who  has  "  left  his  home  "  *  in- 

*  That  is,  the  hermit  or  professed  disciple. 


42  SELECTIONS    FROM    BUDDHA. 

dulging  anger,  this  is  indeed  opposed  to 
principle,  as  if  in  frozen  water  there  were 
found  the  heat  of  fire.' 


*  On  every  side  the  living  perish,  what 
room    for    indolence  ?   the   worldly   man, 
relying  on  his  substance  or  his  family,  in- 
dulging in  indolence,  is  wrong ; 

*  How  much    more   the  religious  man, 
whose  purpose  is  to  seek  the  way  of  rescue, 
who  encourages  within  an  indolent  mind ; 
this  surely  is  impossible  ! 

*  Crookedness   and   truth  (straightness) 
are  in  their  nature  opposite  and  cannot 
dwell  together  more  than  frost  and  fire; 
for  one  who  has  become  religious,   and 
practises  the  way  of  straight  behaviour,  a 
false  and  crooked  way  of  speech  is  not 
becoming. 

1  False  and  flattering  speech  is  like  the 
magician's  art;  but  he  who  ponders  on 
religion  cannot  speak  falsely  (wildly.)  To 


SELECTIONS    FROM    BUDDHA.  43 

"covet  much,"  brings  sorrow;  desiring 
little  there  is  rest  and  peace. 

'  To  procure  rest  (peace  of  mind),  there 
must  be  small  desire,  much  more  in  case  of 
those  who  seek  deliverance  (salvation.) 

The  niggard  dreads  the  much-seeking 
man  lest  he  should  filch  away  his  property 
(wealth  and  jewels.) 

*  But  he  who  loves  to  give  has  also  fear, 
lest  he  should  not  possess  enough  to  give ; 
therefore    we   ought   to   encourage  small 
desire,  that  we  may  have  to  give  to  him 
who  wants,  without  such  fear. 

*  From  this  desiring  —  little  —  mind  we 
find  the  way  of  true  deliverance ;  desiring 
true  deliverance ;  (seeking    salvation)    we 
ought  to  practise    knowing-enough    (con- 
tentment). 

*  A  contented  mind  is  always  joyful,  but 
joy  like  this  is  but  religion ;  the  rich  and 
poor    alike,    having    contentment,    enjoy 
perpetual  rest. 

'  The  ill-contented  man  though  he  be 
born  to  heavenly  joys,  because  he  is  not 


44  SELECTIONS    FROM    BUDDHA. 

contented  would  ever  have  a  mind  burned 
up  by  the  fire  of  sorrow. 

'  The  rich,  without  contentment,  endures 
the  pain  of  poverty ;  the  poor,  if  yet  he  be 
contented,  then  he  is  rich  indeed ! 

*  That  ill-contented  man,  the  bounds  of 
the    five   desires   extending   further  still, 
(becomes)  insatiable  in  his  requirements, 
(and   so)    thro'   the   long    night   (of   life) 
gathers  increasing  sorrow.     Without  ces- 
sation   thus     he     cherishes     his    careful 
(anxious)plans,  whilst  he  who  lives  conten- 
ted, freed  from   anxious  thoughts    about 
relationships  (family  concerns,)  his  heart  is 
ever  peaceful  and  at  rest. 

*  And  so  because  he  rests  and  is  at  peace 
within,  the  gods  and  men  revere  and  do 
him  service. 

'  By  diligent  perseverance  a  man  may 
get  much  profit ; 

*  Therefore   night   and  day  men  ought 
with  ceaseless  effort  to  exert  themselves ; 
the  tiny  streams   that   trickle   down   the 
mountain  slopes  (valleys)  by  always  flowing 
eat  away  the  rock. 


SELECTIONS    FROM    BUDDHA.  4£ 

1  If  we  use  not  earnest  diligence  in  drill- 
ing wood  in  wood  for  fire,  we  shall  not 
obtain  the  spark,  so  ought  we  to  be  diligent 
and  persevere,  as  the  skilful  master  drills 
the  wood  for  fire. 

4  A  "  virtuous  friend  "  tho'  he  be  gentle 
is  not  to  be  compared  to  right  reflection 
(thought)  — 

Right  thought  kept  well  in  the  mind, 
no  evil  thing  can  ever  enter  there. 

1  Wherefore  those  who  practise  (a  religi- 
ous life)  should  always  think  about  "  the 
body  "  (their  true  condition  —  themselves ;) 
if  thought  upon  one's  self  be  absent,  then  all 
virtue  (virtuous  intentions  or  purposes) 
dies. 

*  For  as  the  champion  warrior  relies  for 
victory  upon  his  armour's  strength,  so 
"  right  thought "  is  like  a  strong  cuirass 
able  to  withstand  the  six  sense-robbers 
(the  robber-objects  of  the  six  senses). 

'  Right  faith  (samadhi)  enwraps  the 
enlightened  heart,  (so  that  a  man)  perceives 
the  world  throughout  (is  liable  to)  birth 


46  SELECTIONS   FROM   BUDDHA. 

death ;  therefore  the  religious  man  should 
practise  "  samadhi ." 

'  Having  found  peace  (quietness  and 
peace)  in  samadhi,  we  put  an  end  to  all  the 
mass  of  sorrows,  wisdom  then  can  enlight- 
en us,  and  so  we  put  away  the  rules  by 
which  we  acquire  (knowledge  by  the 
senses). 

'  By  inward  thought  and  right  consider- 
ation following  with  gladness  the  directions 
of  the  "  true  law, "  this  is  the  way  in  which 
both  lay  (men  of  the  world)  and  men  who 
have  left  their  homes  (religious  men) 
should  walk. 

*  Across   the   sea   of   birth   and    death, 
"  wisdom  "  is  the  handy  bark,  "  wisdom  is 
the  shining  lamp  that  lightens  up  the  dark 
and  gloomy  (world). 

*  Wisdom  is  the  greatful  medicine   for 
all   the    defiling   ills    (of    life)    (ajravas): 
"  wisdom ''  is  the  axe  werewith  to  level  all 
the  tangled  (prickly)  forest  trees  of  sorrow. 

4 "  Wisdom  is  the  bridge  that  spans  the 
rushing  stream  of  ignorance,  lust,  therefore, 


SELECTIONS    FROM    BUDDHA.  47 

in  every  way,  by  thought  and  right  atten- 
tion (listening),  a  man  should  diligently 
inure  himself  to  engender  "  wisdom." 

4  Having  acquired  the  threefold  wisdom, 
then  tho'  blind,  the  eye  of  wisdom  sees 
throughout;  but  without  wisdom  the 
mind  is  poor  and  insincere  (false,) 

1  Wherefore  let  the  enlightened  man  lay 
well  to  heart  that  false  and  fruitless  (vain) 
things  become  him  not,  and  let  him  strive 
with  single  mind  for  that  pure  (refined 
and  excellent)  joy  which  can  be  found 
alone  in  perfect  rest  and  quietude  (the 
place  of  rest  and  peace,  i.  e.,  Nirvana. 

'  Above  all  things  be  not  careless,  for 
carelessness  is  the  chief  foe  of  virtue ;  if  a 
man  avoid  this  fault  he  may  be  born 
where  Sakra-raga  dwells. 

*  He  who  gives  way  to  carelessness  of 
mind  must  have  his  lot  where  the  Asuras 
dwell.  Thus  have  I  done  my  task,  my 
fitting  task  (in  setting  forth  the  way  of,) 
quietude,  the  proof  (work)  of  love.* 

*  I  have  finished  my  task  of  love  in  setting  forth  to  you 
the  way  of  rest. 


48  SELECTIONS    FROM    BUDDHA. 

'On  your  parts  be  diligent  ( earnest i) 
with  virtuous  purpose  practise  well  these 
rules  (works),  in  quiet  solitude  of  desert 
hermitage  nourish  and  cherish  a  still  and 
peaceful  heart. 

1  Exert  yourselves  to  the  utmost,  give  no 
place  to  remissness,  for  as  in  worldly 
matters  when  the  considerate  physician 
prescribes  fit  medicine  for  the  disease  he 
has  detected. 

'  Should  the  sick  man  neglect  to  use  it, 
this  cannot  be  the  physician's  fault,  so  I 
have  told  you  (now)  the  truth,  and  set 
before  you  this  the  one  and  level  road  (the 
road  of  plain  duty.) 

1  Hearing  my  words  and  not  with  care 
obeying  them,  this  is  not  the  fault  of  him 
who  speaks ;  if  there  be  anything  not 
clearly  understood  in  the  principles  of  the 
"  four  truths," 

'  You  now  may  ask  me,  freely ;  let  not 
your  inward  thoughts  be  longer  hid.' 


'  Ye  then !  my  followers,  who  know  so 


SELECTIONS    FROM    BUDDHA.  49 

well  the  perfect  law,  remember!  the  end 
must  come;  give  not  way  again  to  sor- 
row! 

'  Use  diligently  the  appointed  means ; 
aim  to  reach  the  home  where  separation 
cannot  come ;  I  have  lit  the  lamp  of  wis- 
dom, its  rays  alone  can  drive  away  the 
gloom  that  shrouds  the  world. 


'  Now  guard  yourselves  aright,  let  there 
no  remissness !  that  which  exists  will  all 
return  to  nothingness !  and  now  I  die. 

*  From  this  time  forth  my  words  are 
done,  this  is  my  very  last  instruction/ 


'  As  a  king  without  a  kingdom,  such  is 
the  world  without  a  Buddha ! 

1  As  men  whose  king  has  lost  the  marks 
of  royalty  (bright  or  glorious  marks),  so, 
Buddha  dead,  the  world  has  lost  its  glory  !' 

'  Beware  of  leaning  overmuch  on 
strength  of  body  naught  can  compare 
with  strength  of  right  (religion). 


5O  SELECTIONS    FROM    BUDDHA. 

*  Use  then  the  principles  of  righteous- 
ness, use  the  expedients  of  good  will  and 
love. 

'  Conquer  your  foe  by  force,  you  increase 
his  enmity ;  conquer  by  love,  and  you 
will  reap  no  after  sorrow. 

'  If  you  desire  to  honour  Buddha,  follow 
the  example  of  his  patience  and  long 
suffering  ? ' 

'  You  have  chosen  a  fitting  time  for 
giving  increase  to  the  seed  of  wisdom,  the 
essence  of  true  friendship  is  (leads  to)  the 
utterance  of  truth.  The  greatest  force 
(of  reason)  lies  in  righteous  judgment. 

*  Swollen   pride   is   a   principle    to    be 
opposed,   for   it   leads   to   the   overthrow 
of  society ;  no  wonder  then  that  Buddha 
preached   against    it,    teaching    men    to 
practise  lowliness  and  humility/ 


*  Let  there  be  no  contention  either  way; 
reason  ought  to  minister  for  peace,   the 


SELECTIONS    FROM    BUDDHA.  51 

lord  (Buddha)  when  dwelling  in  the  world 
ever  employed  the  force  of  patience. 

'  Not  to  obey  his  holy  teaching,  and  yet 
to  offer  gifts  to  him,  is  contradiction. 
Men  of  the  world  for  some  indulgence, 
some  wealth  or  land,  contend  and  fight. 

'  But  those  who  believe  the  righteous 
law,  should  obediently  conform  their  lives 
to  it ;  to  believe  and  yet  to  harbour  enmity 
this  is  to  oppose  "  religious  principle  "  to 
"  conduct." 

'  Buddha  himself  at  rest,  and  full  of  love, 
desired  to  bestow  the  rest  he  enjoyed,  on 
all. 

To  adore  with  worship  the  great  merci- 
ful, and  yet  to  gender  wide  destruction. 

'(How  is  this  possible?) 


4  But  if  others  walk  not  righteously,  we 
ought  by  righteous  dealing  to  appease 
them,  in  this  way  showing  the  advantage 
(pleasure)  of  religion,  we  cause  religion 
everywhere  to  take  deep  hold  and  abide. 


52  SELECTIONS    FROM    BUDDHA. 

'  Buddha  has  told  us  that  of  all  chanty 
"  religious  charity "  is  the  highest ;  men 
easily  bestow  their  wealth  in  charity,  but 
hard  is  the  charity  that  works  for  righte- 
ousness .' 


*  Buddha  having  shown  the  way  to  all 
the  world,  who  would  not  reverence  and 
adore  him?  To  sing  the  praises  of  the 
lordly  monk,  and  (declare)  his  acts  from 
first  to  last, 

Without  self-seeking  or  self-honour, 
without  desire  for  personal  renown,  but 
following  what  the  scriptures  say,  to 
benefit  the  world,  (has  been  my  aim.) 


THE  END. 


RAJfyT 
«r  Y«* 


14  DAY  USE 

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